2005 September

老點傳師賜導 楊碧珍

如何消冤解孽

一、前言

人生於世並非自願，受業力因緣所迫而降生，應在今生藉此色身，奉獻、行功立德來還債；有恩來報恩，有債來還債，一身無債是一身輕。大病是因果累積，小病是自己不小心，無形的果報很可怕。我們人類自從寅會降生以來，迄今已有六萬餘年，在生死輪迴中轉輪不停息，這都是受善惡相報之因果循環，感嘆世人癡迷過深，為生活妄貪、妄爭，而積下了累之冤欠。所以我們當修心養性，積德來還，以功來彌補。並不只是向外求仙佛而已，應該向自己心中求，因為大部份冤欠，皆由心造，如果此心不改，造業就不斷，冤欠纏身不退，無冤孽才能返本還源。

二、何謂消冤解孽

前世造因現世得果，因果的定理，如果能瞭解，那對現世或未來的一切果報，就不會生恐懼，所以修道人當知消還冤欠之重要。有災劫、冤欠的釀成是前世的無知。因經過數次輪迴之間，受氣拘、物欲所敝，產生了貧賤富貴等等之差別，萬般自作還須自受，莫道因果無人見，遠在兒孫近在身，因果報應，如影隨形。

古云：「禍福無門，唯人自召。」種豆得豆，種瓜得瓜，種什麼因即會得什麼果，欲解冤孽者：必求回本心，把福田的惡草除盡，重植佳木，將來自得佳果，積善普化、廣結行善。假以時日新因不造，諸惡莫作，眾善奉行，終至解除宿業冤欠，只有求道、修道、行道，才能新業不生，舊冤孽無存。觀世音菩薩聖訓曰：「人為善，福雖未至，禍已遠離；人為惡，禍雖末至，福已遠矣。」

現今幸遇三期末劫，天道問世大開普度眾生，正是了愿積善的最好時機，千萬不要錯失此等奇緣，更須奮勇前進，勿畏困難，不怕艱苦，開荒辦道，心存道念，二六時中，心懷利益眾生、拯災救世之心，宣揚道義，低心下氣，行濟人利物之事，久而行之，自然消冤孽，脫離業力，回復本來面目。

三、愿可以遠離冤欠

各行各業的人，在生活中難免會有做善做惡之事，有善惡的作為，要知無因不成果。人的心神會散亂，是冤欠環境所致，心神壓力大，使精神不定，做事無規劃。所以常在不知不覺中得罪他人。因為缺乏自我克制的能力，更缺乏體諒他人的心意，師云：「奉勸世人不要自以為很聰明，而暗室欺人欺心；人欺天不欺，故胡作是非，要知『舉頭三尺有神明』。希望在佛前真心懺悔並多禮佛叩首，實心修煉，自然漸漸遠離冤欠。」

四、愿可以消弭精神創傷

所謂精神分裂創傷，這股精、氣、神集中力量消退，會讓自己心慌而精神焦躁，日思夜夢，做事無目標，導致一事無成，一而再，再而三的失敗，使得心神焦慮難安，頭腦欠清醒。人活在世間為了生存而遇工作受阻時，無法拿出信心和毅力去突破，自己無法走出一片光明天地，卻在精神危困襲擊後，不敢面對事實去處理，在諸事退縮的情況下，漸漸使心神受傷，而萎靡不振。對修道弟子來說，常了愿幫助佛堂學辦修道，或默持三寶心法，可消弭業力果報，則邪神不敢來近身，自然精神清靜無為。

五、何謂佛前真心懺悔

眾生因為迷惑物質，不信因果報應，做出不合人道，一錯再錯造業力，當然下世要去承擔苦報。俗語說：「善有善報，惡有惡報，不是不報，只是時間未到。」有錯不怕，只要佛前真心懺悔。懺悔的意義，是懺其前愆，悔其後過，也就是痛改前非，另作新民。聖曰：「人非聖賢，孰能無過。過而能改，善莫大焉。」學習效法聖賢，真誠懺悔，不可有過不改，裝飾遮掩，欺人欺天，須知天理昭彰，報應不爽，如影隨形。俗云：「彌天大罪，難得一個『悔』字。」如能在佛前真誠禮佛、懺悔、叩首，上天絕對會原諒悔過之人。

諸位前賢，可曾聽過這句話「菩薩畏因，凡夫畏果」。菩薩瞭解，今生一切苦報，有因來下種，因地果還生，所以在苦境中生存，瞭解真理，不敢再造新惡因。而君子是畏因，凡夫遇到苦境，心裡產生不滿不服，怨天尤人的心態，造成一世大錯，做出傷天害理之事。

修道人要樂天知命，改其惡心，不變其心志，若根器淺者，一旦受挫折，亂其所為，誤了一生大事，甚可惜也。行事之時，一舉一動，如臨深淵，如履薄冰。子曰：「人不學不知義，何不勉乎？」人最可惜者，惟一生無半點功德，虛走一遭。故修道人立志於道，善言勸人，救難濟急，行善有益於世，方不虛此生，道成天上，名留人間，豈難乎哉！

　

天緣佛堂 潘風明點傳師主講溫嘉鴻、溫嘉明整理

台灣基礎忠恕學院高級部和洛杉磯分部聯合法會當日，潘風明點傳師在堂開班賜導。一開始，潘點傳師就表示著實感謝大家利用這假期回來，回到這個家。中國有句話「同胞兄弟姐妹」，顧名思義那應該是同一個胞胎，胎胚出生來的。何以天下這麼多人都稱為兄弟姐妹呢？可見每個人的肉體雖不同父母生，然則我們都有同一個靈性：會看、會說....誠是無形，惟靈性是同一源頭，都來自上天　老，稱之為「理天」。我們都是一之子，一師之徒，同胞兄弟姐妹，我們都有這一個緣份，來到了這個人世上，逐漸會發現兩個問題：一、知己、知音難尋。二、有家歸不得。於是人，來到這個人世上會感覺孤單、落寞；尤其處在生、老、病、死四大苦境中，至親好友也幫不上忙，致而天下知己、知音難尋。再者，誠然我們皆有一個家：目前座落在這條街上，門牌二十號、一百號，然而這裡「真」的是我的家嗎？請想一想：這裡，只不過是我們旅居地方，沒有安穩本身；是名流浪漢，是寄居這世上的無業遊民；都是生命的飄零。如果，沒有依據，處在人海茫茫之中儘管名目上、外表上，我們擁有珠寶、洋房、美妻、愛妾、鈔票、孝兒....但是，旅館門匙交出去，回頭再來，不能拿走一針一線，我們別忘了當初一絲一縷都不曾帶到這世上來，是光溜溜來的，臨到最後一刻，又能帶走、搬走什麼呢？連同這最親愛的身體兼這一生投資（裝扮的服飾、榮華富貴），直到最後，乃至親愛、至大的投資；這身外之物，只是暫時使用權，沒有永久權；所有享受，全是借用而已，本身沒有辦法長久擁有它，沒有能力去把握它，有「家」歸不得亦關鍵在此。看起來，人在這世上：生命的流浪漢，飄浮不定，加上外在的苦難，人心是徬徨的，人心是脆弱，那般無助又無奈地；很顯然地，我們早巳忘了，我們的老家「源」地　老的地方，門牌是○號！

恭喜大家！以上兩個困惑可以突破。第一：我們的知己、知音找到了。記否求道時候明師所傳授了「三寶」方曉得我們是「原佛子」。拜拜的合同：左手握右手，咱們手牽手，彷似久別重逢的老友，「合同」握握手，來一見六萬五千年的老故友。同時，曉得這「心」是原裝的「良心」，它是亮麗的、清白的；真我、假體兩結合，自此之後密不可分；從今以後，再不分散。抑且，合作無間，同心同德，一心一意把人生路徑走得圓圓滿滿，光光亮亮！「仁」者，兩個人，真假合璧，做了人，得「一」而「大」，實實在在的「土豆仁」（花生）它充滿了生機：「道大、天大、人也大」，淵源於老子道論。說明在大自然的天時、地利面前，人類不是無能為力，而要發揮「自覺」的能動性，找到人生的中心點為宜。

常言道：「做人難，難做人。」壓力促使之下，我們一直不停的「奔」，一輩子：「忙、盲、茫、亡……」那究竟什麼時候才是真正的停頓下來呢？一顆凡夫心，忘卻了老家，認「假」為「真」，行、止、坐、臥俱是福利社會。看賭城的不夜天，酒、色、財、氣的晝夜不分。這人生慾望在尋找刺激，自找麻醉，吃了迷幻藥，飄飄欲仙。名、利、恩愛的陶醉，這只不過是一剎那短暫的快樂。到頭來，就算上至總統，下至平民百姓，都必遭受各層面的煩惱與痛苦，「有」具其「有」的苦惱；「沒有」也具其「沒有」的苦惱。基於此，大家要明確清楚：到這個地方來是旅程；暫作居停，世界上的一切，只不過如同科學所謂：原子、分子、電子……排列的組合。看賭城的五光十彩，富麗堂皇，此般虛幻著實令人迷惘了，這不是「究竟」實體，它是給我們的兩隻眼睛害的，這一雙「橫」的眼睛，它有距離、有對立，帶著一副有色眼鏡看美、醜，看高、低，看是、非……那是鬥爭的世界，矛盾的世界。中國字「眼睛」即「目」；那單「一」、唯「一」直的眼睛，上可通天，下可遁地。有了這直的眼睛，可以把焦點調到中間，憑它可以洞澈世界，人生真貌！據西方人類奧秘學，由「玄關」這靈眼，直達腦垂體中心點，是內分泌的總司令。要明瞭到世間的有形之物都可以看得見，唯有元氣無形，看不見，但卻又無所不在，它是虛空的宛若空氣。我們的身體、心理兩方面，唯有「心靈」可以達到「清虛」的境界，這「一」點，從「有」到「無」，至「虛」，是受到明師一指。此「玄關竅」就是佛眼（靈眼），天、地、人一劃──「物」「我」一體的境界正是「道」，乃「佛」、「儒」、「道」共同追求的「天人合一」境界！「佛」的這些「覺」者，早年比科學更厲害，佛說：「大地是微脆的，微細、脆弱；且看台灣「九二一」大地震；美國「九一一」雙子星大廈的破滅；南亞大海嘯……，連最噩的噩夢也夢不到，讓人活在迷惘裡，陷溺在漩渦中如是輪迴的沒完沒了！

猶幸我們求了「道」跟濁世的人是不一樣，他們是名、利當前，我們是知道我們的「根本」在那裡。原作為「心」體是：無「善」無「惡」的；「意」之動即有「善」有「惡」了，但透過道理，行動檢驗又「知」善知「惡」而致「良知」──「事」最不可輕忽，雖至微至易者，皆當以「慎」處之。心「真」行的也是「真」。它在告訴我們：人心原本清靜圓滿，因「後天」種種「欲望」與知識，私「慾」障蔽而被騷亂。故應捨棄人「欲」，需要省克、治察，精、專而無紛、雜之念；一悟本體，即見工夫，物我內外，一齊俱透；復歸其清靜、圓滿。如斯太虛無形，一過而化，只要心靈能夠虛空，那麼就與大道融為一體了。「道真、理真、天命也真」，充份領悟「道」的精髓，「道」的真味道！

《心經》之「觀自在菩薩」，就是用「心」來透視人世間一切事物的變化。瞭解人生觀，恆常迴光反照，並因而開悟，獲得解脫。因為人的「心」就好像心猿意馬，跳躍奔騰，拴縛不定，只可惜「人」最剛強莫過於頭腦中的「妄念」。那一種倔強，執著「外相」，再大的智慧也搬不動。所以恭喜大家祖德、根基夙慧都很好，今天才有辦法回到這個「家」，靜坐、聽道是累世佛緣、善根，有幸來此享受人生的美妙，品嚐生命的珍貴！由於「心」容易被污濁，社會所誤導，要化解一定要聽「真理」。良心本性展現，德化感化，引向正路，是啟發良知。論及富貴人家，儘管五子登科，沒有求「道」，永遠缺「一」：縱然滿櫥漂亮衣服，出門時候，總是欠了這「一」套，滿櫃鞋子，出門還是欠了那「一」雙。習慣了通宵達旦，周旋於酒、色、財、氣、吃、喝、賭、嫖，此般奢侈豪華的生活簡直是在蹧蹋生命！須知酒、色、財、氣自古人生四戒。尤其涉世未深者，易被物欲所惑。古往今來因酒色財氣把持不住而釀演成大小悲劇，可謂不勝枚舉。一個生命體，最容易犯的錯誤就是抓住生命運動的點綴不放，以為那是「真」的；殊不知那只不過是「六根」的一種感覺而已。您不能踏實悟「本來」，您就無法知道「道」的真實存在。亦即是說：明道者：理智勝人慾；不明理者，人慾勝理性，自性就迷昧了！唯有清靜，才是抵禦欲望的最好方法；精神只求舒暢，心靈只求靈靜，藉此我們享受輕鬆、放下、自在。大家能把握當下，就能活至永恆亮麗，生命拓展到「真理」，達到無生的生命無量壽！

手牽手，心連心，有緣有份，能夠常常回到這老家來，「道」的奧妙是在研究道義，學禮節，觀「本性」不容越軌；守著良知、良能做人，仁、義、道德是良心。像儒家孔、孟談論的四維、三綱、五常：完全依持世俗人倫，於我們的日常世俗情感，更平實地符合日常生活：實踐「孝」「悌」「忠」「信」自然真實無差別。以「無為」為「道」，以無「私」為「寶」觸令我們的胸襟越來越寬闊。情緒管理也教人心平氣和，溫文儒雅。而看待這個世界也一若藝術家的立場眼光來欣賞：平靜的海洋平平無奇，俟至浪花滾滾，捲起波濤千層浪，煞是漂亮極了；又車子在平坦道路上開動，致誘發乘客昏昏欲睡，一旦路過彎彎曲曲、高低起伏的地段，就頗具韻律動力感，有韻力，就有動感似乎在啟迪著其推動力，從自覺自悟的體證，拓展到無限、無極的潛能。知人者「智」、自知者「明」；勝人者有力，自勝者強，導致您的生命時刻都是美妙、壯麗地。知道了本來面目，與「道」合為一體，就具備了不可思議的威力！

一則寓言：有一天，海大哥問及小水滴，什麼時段是你最寫意？小水滴欣然自白：小水滴經大太陽一曬，水氣蒸發上天變成雲，自我昇華，自我超越，遨遊大千世界。雲遇驟冷化，成雨水，滋潤萬物。再由高而低往下流。又川流的溝水、河水、江水行腳天下，百匯成浩瀚汪洋，回歸老家，達本還源。每一歷程，每一階段，都是我的最愛。小水滴它絕不期盼將來，也不背棄過去，主要是把握當下，就是掌握永恆。人生的經歷就像小水滴，在冷、熱中翻滾。舉例：筷子先生一生默默服務，何曾淺嚐的菜餚箇中味道，撫心自問：為誰辛苦為誰忙？細味一生的真正滋味在那兒？究竟又要送到那裡去？如果，我們不明道理，心被污濁惡世的社會牽引，一生在人情世故中打滾，不會修道，就如草木同朽，枉來此生走一趟。大家宜學習小水滴，不論順、逆、窮、通，顛沛流離也絕不恐懼，不怨天尤人，而是體認「天理」。大道是光明無限的，將令我們容光煥發，如沐春風常常效法老祖師「一笑千愁開！」天下這麼寬闊，何必偏鑽牛角尖，往死胡同裡衝？因此，務必要轉「識」成「智」，逆流而上，藉作跳板凌空騰躍，飛機之翱翔藍空，也是迎風而飛！由此，我們隨時要接受人生的挑戰，安逸的環境選不出時代的偉人；平靜的湖面，練不出精悍的水手啊！

透過了「道」的訊息來修持，「真理」的薰陶確切可以轉「凡」為「聖」，大限來時，將是從從容容，不徬徨，不逃避的證道成道。來時嬰兒軟綿綿，歸空亦是身軟如綿灑脫離去。如此從容不迫，面不改色的回歸大地。如來！如來！如此本來。了卻因緣，絕不眷戀，終究光明磊落歡喜的回到老家，回到　老娘故家鄉，子相會一起團圓。

涵容養德 林達雄

涵容養德是涵養我們的肚量，慈悲心，使我們自己更能包容、更能寬恕、更能容納別人，來培養增進我們自身的德行。海的肚量最大，取一桶水不見少，加一桶水也不見多。我們要學大海，要有海的肚量。

我們常聽說大肚能容，宰相肚裹能撐船。楊老點傳師賜導時曾說了一個故事：以前有位宰相，在京城當官，忽接遠方家裏來的急書，說鄰居築圍牆過界起爭議而打起官司，宰相看了信在原信上寫了兩句話『千里修書只為牆，讓他幾尺又何妨』，就叫來人送信回去。家人看懂了，就把牆往自己這邊移了幾尺。

鄰居知道這事後，甚覺慚愧，也自動往回移了幾尺，原來很窄小的巷子，一下子就變成很寬闊的大路了，嘉惠鄰人以及後世的人。

涵容，首先要培養我們的慈悲心。有慈悲心才會悲天憫人，才會有大的肚量。1998年時參加絲路之旅，有一天到了青海省會西寧，參觀完了回教的清真寺，在寺前看到一些小孩子，很可愛，要將我們買的水果食物送給他們，有的小孩不肯要，這時有一慈祥的老先生走過來對我們說，回族有些禁忌，有些漢族的東西他們不吃的，不必勉強給他們。這時後學才對這位老先生仔細的看了一下，發現他慈祥的臉上有著艱辛歲月所刻留下來的痕跡。再詳談，他原來是在國軍服役，大陸撤退時，他的部隊撤退到台灣，他們這一小部分因別的任務沒趕上，留在大陸，後來被共產黨抓了，被派到西北勞改，度過了幾十年的艱苦歲月。他說就差那幾個小時，真是命啊！臨別時他說希望大家和平相處，不要再打仗，勞民傷財，弄得家破人亡，妻離子散，生離死別。一輩子的辛酸，在他心中竟沒有一絲怨恨，只有寬恕，這是何等的寬宏大量，何等的偉大。每當夜深人靜，他那慈祥的臉總會在後學的腦中浮現。這些年來後學一直後悔當時沒為他做些什麼，也沒留下他的名字、地址、電話。只留下這些年來的一絲空遺恨。

要有大的肚量就要除掉「貪」。要捨、要佈施，多捨、多佈施以後，就自然的不會再去貪那些不屬於自己的東西了。事實上佔別人便宜的不會有什麼好下場。後學有個實例，後學有棟公寓，以前鄰居叫Chris，有五年他沒有設垃圾箱，他的房客一直倒垃圾在後學的桶子，講了他也不理。便宜他佔了，因此而富有了嗎？後學不知道。只知道他的公寓在九○年代房地產業不景氣時破產了。俗語說：吃虧人常在，刁鑽不到頭。所以我們吃點小虧沒關係。

要有大的肚量就要去「嗔」。忍讓，多讓別人一點，我們常聽說：進一步粉身碎骨，退一步海闊天空。

二○○四年十一月二十四日有一條悲劇新聞，在威斯康辛州有幾個獵人，獵鹿人，為了佔位置起爭執，有一人拿起獵槍打死對方五人。若當時雙方各能忍一忍，不就海闊天空沒事了嗎？

唐朝布袋和尚忍辱功夫修得最好，笑口常開，打不還手，罵不還口，別人欺負他，他一點都不生氣。他有一首忍辱養身的歌很好，特記於下，供各位學長參考：

有人罵老拙，老拙只說好。
有人唾老拙，留它自乾了。
有人打老拙，老拙自睡倒。
他也省力氣，我也少煩惱。

布袋和尚是彌勒祖師的化身，在彌勒祖師的法座兩旁，常可看到這樣一對對聯，

笑口常開，笑天下可笑之人；
大肚包容，忍天下難忍之事。

我們修道要修慈悲心，修忍讓。對不順心的事，學彌勒祖師，一笑置之。要有大的肚量就要能原諒別人的缺失。管仲和鮑叔牙是好朋友，是春秋戰國時候的人，合夥做生意，在分錢的時候，管仲總是多分一些給自己，可是鮑叔牙認為不是管仲貪心，而是因為他家貧，所以他不計較。兩人一起去打仗，管仲三戰三逃，鮑叔牙認為不是管仲膽小，而是因為他有老母在堂。甚至還向齊桓公保薦管仲，使管仲成為宰相。鮑叔牙能原諒管仲的缺失，因他的肚量而成就了一代名相。

另外一個故事：有量才有福。從前有一個村莊，有一個很富有的富翁黃老先生住在那兒，田產一望無際，都靠村裡的佃農替他耕种。以前念書都是上私塾，而且還要有錢的人才上得起。這個村莊沒有私塾，黃老先生心還不錯，念及佃農的小孩沒地方念書，所以請了位陳老師來教村裡小孩念書。陳老師年紀不大，有位賢淑的太太，沒有小孩。由於薪水不多，所以陳老師生活過得很清苦，還好太太很賢淑，不埋怨，而且也幫別人做點雜事來貼補家用。

日子過得很快，一下子兩年過了，第三年過年就快到了，因為陳老師字寫得好，所以村子的人都請他寫門聯，寫完了都要送紅包給陳老師，但陳老師很客氣，都沒收。有位太太心裡很過意不去，就把自己養的一隻母雞送給陳老師，雖然陳老師一再婉拒，最後還是拗不過那位太太的誠意，就勉為其難的收下了，就交給師娘過年時用來祭拜祖先。過年那天師娘就煮了雞放用鍋中等傍晚祭拜祖先，晚上圍爐加菜。

黃老先生也有一隻母雞，跑到穀倉偷吃稻穀，聽到過年燃放炮竹的聲音，嚇的飛起來，打翻了一個籮筐，正巧被籮筐罩住出不來。下午，黃太太準備抓那隻母雞來煮，怎麼找也找不到，心中想一定是陳老師沒有菜過年，他太太就偷雞過年了，就立刻來到陳老師家中探看，並很不客氣的質問師娘有沒有偷他的母雞。師娘被問得莫名其妙，連忙回答說沒見到他的雞。黃太太大概聞到雞味，說他不相信，要到廚房看看。立刻跑到廚房，掀開鍋蓋一看，果然是一隻雞，不由分說拿起雞就走了，同時還大罵，羞辱師娘：你這賊婆，真是不要臉……。

晚上陳老師回來，圍爐吃飯時沒看到雞，就問師娘，怎麼沒看到雞，師娘不但沒把雞被黃太太拿走並且遭到羞辱的事說出，反而編個故事說，噯呀！我們真沒口福，本來那隻雞我己煮好，盛在盤子裡，放在灶邊，準備等它涼點放進櫥櫃中，轉身做別的事去，回來準備收起它時，正好看到一隻不知那兒來的白狗給咬走了，這隻狗跑的好快，怎麼追也追不上，所以覺得很對不起你。陳老師聽了太太這樣說後，不但沒怪他，反而安慰太太說：沒關係，算我們沒口福。

第二天早上，黃太太要他女兒到穀倉拿稻穀來餵雞、鴨。他女兒到穀倉正要拿稻穀時，看到一個籮筐會動來動去，翻開一看是隻母雞，媽媽不是說被師娘偷走了，怎麼會在這兒。趕快去告訴他媽媽，黃太太這才知道冤枉了師娘，心裡很難過。想到陳老師來了三年，都沒請過他們，何不借此機會請他們過來吃飯，慶祝新年，同時表達對老師三年來的謝意。就要他女兒去請陳老師來家裡吃飯，陳老師推辭說沒法去，但黃小妹說他爸爸很誠心的請老師，請老師務必要去，這時師娘就知道是怎麼回事了，就勸陳老師去。陳老師聽太太的話就去了，見了面彼此恭喜一番，就上座入席，陳老師很客氣的道謝說，真不好意思，太打擾了。黃老先生見到陳老師這麼客氣，沒有生氣的樣子，就放心不少。酒席間談了一些教學，學生學習情況後，就問陳老師，今年正逢科考，想不想進京參加考試？陳老師說他很想去，可是家境清貧，沒路費，只能望洋興嘆了。黃老先生說：你學富五車，不考太可惜了，路費沒問題，我幫你出。吃完飯回家，陳老師把這消息告訴太太，夫妻兩人都很高興，很感激黃老先生夫婦。陳老師自此就很認真準備，到了三月，考期快到了，就動身進京參加考試去了。陳老師果然不負眾望，中了狀元，衣錦榮歸，騎著一匹白馬，侍衛成群，好不威風。後來做官，深愛百姓，為民造福，上蒼有感於他們夫妻的善良、仁厚，仍賜給他們一子，承歡膝下﹝摘自古今故事集﹞。這故事告訴我們，因為師娘的大肚量，原諒了黃太太的羞辱，才得到黃老先生的資助，而得到中狀元的福報。所以我們要學，要學得肚量大點。

要有大的肚量就要不記恨。要看得開，把心放開，學謙卑，像水，往低處流，一直流，流到大海，溶入大海就不見了，沒有了自我。記恨就會想復仇，以牙還牙，就會有悲劇。中東擾攘不安，是因為以色列人和巴勒斯坦人有解不開的歷史仇恨，再加上一些有心人士，扇風點火，鼓吹仇恨，所以中東永無寧日。幾年前在德州Waco，FBI要以武力強行進入一宗教團體的營地，結果營地被燒毀了，大部分該教派的人士都被燒死了。Waco事件好像就此結束了，事實上並沒有。一青年目睹Waco事件而深恨美國政府，後來他自製炸葯炸毀了俄克拉荷馬市聯邦大樓，死了幾百人，Waco事件的後遺症就此結束了嗎？希望如此。在社會新聞常可看到男女雙方，愛時好的很，當對方不愛時，就恨的要死，甚至把對方給殺了，毀了。其實若真愛一個人，應該是希望對方幸福快樂，去祝福他。愛之欲其生，恨之欲其死，這那是真愛，真愛是沒有恨的。

一貫道最偉大，以前受到政府的迫害，卻能走出陰影，不記恨，以寬容的心，寬恕了一切。很多道親受了官考，被抓去關，出來後差事丟了，命運改變了，可是並沒有怨言，沒記恨，以寬容的心，寬恕了一切，勇敢的站起來，繼續為人生、為道而努力。我們修道，就是要多行善，修慈悲心，修一顆更能包容、更能寬恕一切的心，德是無形的，雖然看不到，但是我們能如此做，所積的德必定是與日俱增的。

開壇(一) by Bill Bunting 吳鑌娟翻譯

在2005年5月29日，一群從加州El Monte一貫道美國全真道院來的點傳師及道親們來到了印地安那州的Indianapolis市，從此，在這裡的一切，變得都不一樣了。這八位修道人帶來了精力與熱誠、關心和照顧、慈悲與慷慨。有他們在場的時候是平和的、含蓄的、泰然自若而高貴的。從一開始就可看出這群人有一股很大的力量在支持著他們，這是必然的，因為「道」就是他們力量的來源。

一年多以前，我不記得在什麼時候，我開始和林信价學長討論在美國中部開設一個一貫道佛堂的可能性。超過一年的時間，我們常常聯絡、溝通，漸漸的互相熟稔起來。我很幸運的在2004年7月求道成為一貫道的一員。在此時，我想把「道」傳入Indiana的夢想就要開始實現了。也就在這個時候，林學長把我對修道心得與修道體驗的文章登在www.TrueTao.org的網站上，雖然是簡單的字句，但也得到了一些對「道」有興趣的人的共鳴。

這些修道的過程，一切都是那麼的自然，完全沒有任何勉強。一個時期所發生的事，剛好為下一個步驟而準備，配合得非常完美無缺。

許多在網站（道的討論區）上的人，和我的一些鄰居都問我：「為什麼你想要一個佛堂？」或「為什麼你需要一個佛堂？」亦或是「如果你是一個修道人，為什麼你需要一個教堂（指佛堂）？」那時候我只能以微笑回答。現在我瞭解了開壇的真正含義，我希望能把我所瞭解的和大家分享。

有很多人在網站上自稱為修道人，其中有許多人認為不需要一個正式的組織來幫助他們修道，或者聚在一起互相幫助與支持。我自己就是這樣孤獨的走著這一條路，陷入了一些錯誤的觀念，同時也失去了很多瞭解道的機會。

身為修道人，我們應該實踐老子、前人、點傳師的教導：以智慧之道、慈悲、愛心、尊重所有生命、無限的給予、不求回報的付出、去除我相、修身養性，去發覺內在的佛性。沒有一個自稱為修道人的人，會說這個不是真理。

在網站上自稱為修道人的人當中，我常看到爭論、好鬥、對意見不同的人貶低和輕視…等等，我知道這不是真正的道。當讀到這裡，大聲喊著：「我才沒有呢！」的人，請繼續讀下去，因為我們都曾經有過這些過錯。

我在這八個人當中，看到一貫道宗旨的真義。我現在瞭解到為什麼陳正夫點傳師和郭詩永點傳師是點傳師，為什麼楊碧珍老點傳師是老點傳師了。我也瞭解為什麼林信价學長會是道院英文班的負責人，我由衷深深的感謝他們。為什麼我會需要和想要一個佛堂？是因為我希望我可以學習效法他們，並教導我的小孩及其他人也能這樣做。我所說的並不是指某個人，而是指所有來這裡幫忙的八位前賢。

在我的周遭，我所看到的是小器、爭吵、自我中心的種種限制；在他們身上，我看到的是沒有止境的付出和慈悲。我說的是「完全沒有止境」，不論處理任何事情，這八位前賢都能全心全意的付出他們的所有。他們不只是不斷的付出、付出、再付出，而且找尋各種機會付出更多。在付出時，他們歡喜的感謝有讓他們付出與服務的機會。他們為我們煮飯燒菜，幫我們打掃，他們有著聖人般的耐心，看顧我那兩歲大的女兒及其他的孩子。他們包容我那發音不準確的中文，還能在我練禮節的百般錯誤中，幽默一笑。我相信彌勒祖師也是很有幽默感的。每一次我想他們應該付出得差不多了，耐心也要用完了，但卻發現他們還有更多要付出，和更多的耐心。

開壇的這天有十三個人求道，我看到何謂一個真正的修道人。我本來認為我有能力付出，相信我的家人也和我一樣有足夠的能力付出，但是其實我還有更多更多要學習的。那天事情結束時，我只能看著這個令人驚訝又不可思議的情景。

這些熱誠的前賢星期六早上六點到，忙了一整天，拜訪我的太極拳教室，參與我的課程，為我和我的家人準備午餐，然後出去購買開壇所需之物品，沒有休息的一直忙到傍晚。星期日早上七點就開始忙，就像前一天一樣。從獻供、請壇、開壇、清口、到求道的所有禮節儀式，及道義開釋，加上一個足夠二十人吃的素食大餐。他們依然笑容滿面，一邊幫忙看顧著小孩。他們並以無限的耐心教導我佛規禮節。

最後要提的一點是此次開壇所有的費用，完全是他們自費。佛堂的佛桌、佛具、及一切用品，都很昂貴，而且必須用卡車運送跨越半個美國。用美國人的方式來說，這是一筆很可觀的費用。這筆費用的每一分錢，都是由佛堂的點傳師們及道親們所行功的。

是不是任何人都可以做得到這個程度？是的，只要有正確的目標、正直的心、花很多的時間、懷著一顆認真而尊敬的心，是的，任何人都可以做得到這個程度。如果我們自認為是修道人的話，那麼為什麼不放下那些庸俗的行為，而把我們內在的佛性顯現出來？我們怎麼可以自己說是在「修道」，確不願照著這個真正的傳統和戒律去做？

我現在想要問那些問我「為什麼你要開佛堂？」的人，為什麼你們不要開佛堂？我親眼看到真正的修道人，表現出來的是「言行一致」。自認為在修道的人，若沒有用身體力行去體悟，就永遠不能瞭解真正的「道」。（待續）

開壇(二)

什麼是真正的佛性？什麼是真正的自性？我們要如何辨認出在我們的自我之外的這個神聖的真我？答案就是：實踐。
老子告訴我們：上士聞道，勤而行之；中士聞道，若存若亡；下士聞道，大笑之。這幾句應該是讀過《道德經》的人都知道的。

我們要怎麼樣知道如何實踐呢？我們應該從聖人、前人、我們佛堂中的點傳師及前賢們的典範中去學習。我們要努力的學習使我們的念頭，能夠完全與「道」契合。

我們的一舉一動，應在各方面傳達給那些看到、聽到我們的人，或是和我們有來往的人，瞭解「道」是和平的、一貫的、尊重所有眾生的。

我相信這些到我家為我開設傳統一貫道佛堂的前賢們，他們也曾經走過一段人生的過程。就像我一樣，或許他們的生命也有過沒有「道」的日子，也有過生病、貧苦、家人的死亡、情感的困惑…等等的許多問題，這顯示他們也是一般的人，和我們一樣。但是，有一股偉大的力量改變了他們，就像有一股偉大的力量改變了我。

若是有一天我們能夠克服自我，顯現出真正的佛性，最重要的就是力行聖人和點傳師所教導的原則。我們必須把握每一個機會奉獻，付出時間、財富，無論任何的付出都毫無怨言。而且，我們要以喜悅的心和無限的精力來做這些事。我們應該在一起相互支持，共同努力，來超越生死輪迴，這是我們神聖的使命。同時也要確定所有的眾生，都有瞭解真理的機會。人們外在的不同，只是一個假象。肥胖、矮小、瘦弱、盲人、殘障者、及不同種族的人，每一種人我們都能夠接受，因為大家的本性都是一樣的。總之，我們要學習真誠的給予，和沒有分別心。在我們之中有誰能夠做到這些呢？我就認識一些這樣子的人。

陳正夫點傳師的風範，讓所有遇到他的人，感覺到他以身作則所散發出來的平靜氣質。當我想到他的時候，我所想到是：一條很深的河流，雖然在流動，表面看起來卻是靜止不動。在我家的一些混亂狀況，他一次又一次的用他的體諒和平靜來圓滿它。陳點傳師顯現出來的是包容、慈悲和無限的喜悅。他的舉止溫文儒雅、平易近人。他的風範時時刻刻啟發著我，當我看著他身在一群不瞭解「道」的洋人當中，他用著仁慈與耐心來回答他們的問題，讓大家覺得如沐春風。他這股偉大力量的來源，就是「道」。

陳點傳師是怎麼做到這樣的呢？他在禮節的過程中，流露出實在而沉穩的氣質。並且隨時隨地找尋任何可以讓他奉獻與付出的機會。他以「道」和大家分享，以喜悅之心表達他自己。對大家來說很明顯的，他所走的這條路，就是「道」。他的修道之路來自於自我約束、教育、親近大眾、幫助他人，久而久之，這條路走得越來越自然，也就自然而然的顯露出他的內在涵養。這一切不是偶然的。

郭詩永點傳師是一個熱心又精力充沛的人。他為中西文化建立起一座溝通的橋樑，每一個障礙對他而言，都是一個突破的機會。他有無限的喜悅和耐心，處理事情的時候，從容而不迫。當我想到一個能夠完全真誠付出的人時，我腦中就出現了郭點傳師。郭點傳師負擔起把佛堂所需的佛桌、佛具運送到Indiana的重任。這句話說來簡單，其實不知道用了多少時間在打包、裝箱和運送上。這個龐大的木板訂成的箱子重達550磅。每一樣東西都包裝得非常仔細而完整。這聽起來好像不是一件大事，但是，在這箱子裡的東西是稀有的，有些更是無法替代的，它們都是無價之寶。這件事情所花的時間和人力，真的是非常龐大。除此之外，郭點傳師還提供了寬頻網路連線，讓全真道院和Indiana的佛堂，能夠同步上網開班。由於他的努力，Indiana這個剛起步的佛堂，可以藉由同時開班，吸收一些點傳師與講師的賜導。我相信郭點傳師的奉獻，肯定有更多我不知道的。他肩負著如此重任，但總是笑口常開、心平氣和、滿心歡喜的隨時隨地要分享他的智慧和道理給大家。他是我們值得學習和效法的榜樣。這一切也不是偶然的。

開壇(三)

林信价學長就像我的親兄弟一樣。沒有他的支持、指導、培育和建議，我在這裡所寫的一切都不可能發生。在我們還沒有見面以前，道就已經把我們連繫在一起。他的道學涵養是我所認識的人中最高深的。他能夠把博大精深的中華文化，以深入淺出的方式，克服語言翻譯的障礙，讓在西方的人也能瞭解。這是一個困難的任務，而且有很多人不瞭解他的用心良苦。我認識林學長一段時間之後，我越能夠確定他的動力來源就是「道」。就如點傳師一樣，他有著無限的精力。他的知識和付出的能力是永無止境的，有如流水一般，源源不絕。當我們開壇的時候，林學長針對西方人的思想，準備一堂道義開釋的課，讓十三個人法喜充滿，願意求道，除了聽過我提起以外，這些人從來沒有聽過一貫道。在他講道時，語言充滿了力量，對道充滿了信心，聲調中充滿了喜悅，眼中流露出燦爛的眼神。他以慈悲之心講道，像水一樣滋潤了每個人的心，展現出「道」就是他生命的根本。

當我們在道的網站上合作的時候，我有許多機會觀看他在道的討論區，排解衝突、協調意見不合的人。我看到他如何讓那些想要吵架的人，能和平相處；讓那些對道觀念混亂的人，能夠重新回到道的主題上。我信任林學長，也多次找他解決我的疑惑，把他視為我的良師益友。他的真誠、德行、坦率、忠實、智慧、慈悲、尊敬，非常值得我學習。

在一貫道普遍的特質中，這只是三個例子。若是有人問他們，如何達到這種程度，他們每一個都會說，沒有什麼特別的方法，他們並沒有做任何困難或特別的事情。這是真的。對他們來說，生命中雖然有挑戰，但他們選擇自我約束、謙虛、不期待回報的付出、無止境的分享、吸收知識，在心中、家中時時保有禮節。簡單的說，把他們可貴的佛性顯現在這一生、這一世，為了就是要造福人群。這些前賢和其他我還沒有提到的人，都不是以隨便的心態來修道。他們日常生活的每一分每一秒，都是用真理來面對生命中的選擇。

他們傳播這個偉大的真理，並沒有選擇什麼特定的人，他們只是純粹要傳播真理給所有的人。我就是一個例子。對不認識我的人來說，我是個高大的美國人，我中文說得不是很好，我沒有吸引人的外表，我不是很富有；事實上，在各方面來講，我很平凡。但是在我的內心裡，有著一股想要尋求真理的熱誠，一個傳播真理的願望，想要運用這些原則在我的生命裡，和幫助他人找尋真理。這是我這一生唯一的需要。在有些社交圈內，就會有人說：「他又不是中國人，他怎麼有可能做這些事情？」但是，這些從全真道院來的前賢，並沒有對我講這樣的話。他們帶來禮節演練的錄影帶，讓我可以依照錄影帶上的口令和動作練習。來參加開壇的人，不論是年輕的、老的、長得好看的、平凡的、男人、女人、小孩，通通是歡迎的。每個人都受到同等的重視與愛心的關懷，而且感受到智慧與喜悅。我們多麼有福氣，能夠參與如此殊勝的因緣。縱使我們身在南極，只要那裡有人，情況都會是一樣的。

我在這裡所寫的一切，沒有任何一件事情的發生是偶然的。這些前賢和許多其他的修道人，在生命中選擇「道」這條路，加上勤勞的修持，達到這種自然美德的境界。就好像精通太極拳、藝術、音樂、園藝、或任何其他需要自我訓練、自我克制、專心、培訓、練習的知識，並在錯誤中學習，不斷的渴望成功。任何的道，都是這樣修成的。

除了慈悲、智慧、容忍、付出、謙虛、尊重、原諒、靜心、和平和融洽以外，還有什麼比這些更好的修道方式呢？有什麼是值得我們注意和練習的？什麼能夠為我們和他人帶來如此大的好處呢？更有什麼是可以幫助我們超越生死輪迴？我們所有的人都有權利選擇，可以活得沒有目標，或者是走在一條安穩的路上，這條路就是「道」。（完）

On Opening the Shrine (Part I) by Bill Bunting

On May 29, 2005, a group of masters and members of the I-Kuan Tao temple in El Monte, California, quietly thundered into Indianapolis, Indiana, and the status quo there would never be the same. I picked the words I used above very carefully because it's important to convey the level of energy, enthusiasm, caring, compassion, generosity, and the nearly palpable force that eight real cultivators of the Great Tao bring with them. Their arrival and departure were silent and still, their presence was quiet, reserved, poised and imminently elegant. It was apparent from the outset that this was a group with tremendous power behind them, and well it should have seemed, because to a person, their ally was the Great, Immutable Tao, the eternal divine principle.

More than a year ago, I don't remember exactly when, Derek Lin and I began discussing the possibility of establishing an authentic Tao shrine in the Midwest. For more than a year we communicated frequently, spoke often, got to know each other well, and then in July of 2004 I was blessedly accepted to be initiated into I-Kuan Tao. It was at this point that the dream of bringing the Great Tao to the people of Indiana and beyond began to coalesce. During this time as well, Derek permitted me to send some of my thoughts and teachings on my own path to him for inclusion in the True Tao web site, where like his wonderful and insightful teachings, these few simple words seemed to reach some people and speak to their hearts.

That's the history in a nutshell and it bears mentioning here that everything to this point and beyond unfolded without force, without contention, without furor, without fanfare in fact without most of the trappings and rigors of coordinating an event of this magnitude. It simply became time for the next step to occur, and it did, quietly, peacefully, wonderfully, miraculously, and repeatedly.

Several people on the Tao Forum, as well as the people in and around the neighborhood, asked me quite frequently, "Why do you want a shrine?" or "Why do you need a temple?" or "If you're a Tao cultivator why do you need a church?" All I could do was smile. I do wish to answer these questions, now that I fully understand the impact of the shrine establishment, and that is what this teaching ultimately is all about.

There are many people who label themselves Tao cultivators. Many of these people say that they do not require a formal organization to assist them in cultivating the Tao or to gather together to support and aid one another. Okay, I myself walked the path alone for many years. I also sacrificed tremendous understanding and knowledge wading around in the swamp of disinformation.

As Tao cultivators, we are supposed to espouse the philosophy taught by Lao Tzu and the great masters and teachers: a path of wisdom, compassion, love and respect for all living things, boundless and limitless giving, service without expectation, the elimination of the ego self, and the nurturing and discovering of the true Buddha nature. I know of no one who calls him or herself a Tao cultivator who does not say this is the truth.

Among the group of "Tao cultivators" I know online, some personally some not, I observe among them a spirit of contention, strife, academia, quarrelsome natures, as well as demeaning and belittling behavior towards people of different values and beliefs. I know this is not the way of the Great Tao, and to those who read this, and scream "NOT ME," to you I say, read on, for we all posses those very qualities.

In eight people I saw for myself what the discipline of I-Kuan Tao means. I know now why Master Chen and Master William are masters, and why Senior Master Yang is Senior Master. I know why Derek is the Director of Tao Studies at the temple, and I praise and thank them all from the very depths of my heart. Why do I need / want a temple? So that one day I can hopefully emulate them fully, rightly, wholly, and teach my children and others to do the same. It would not be appropriate for me to speak specifically of individuals and their acts as it would violate their peace, so I will speak of the group, and please understand that what I say of one applies to all of the delegation who came here.

Where I see limits, boundaries, pettiness, squabbling, and self-centeredness in myself and others, in them I see giving and compassion with absolutely no limit whatsoever. I mean, NO LIMIT, there was nothing accomplished here where one or more of the eight persons from the temple could not find an opportunity to give of themselves and everything that they had. Not only did they give and give and give and GIVE, but they looked for opportunities to GIVE MORE. In their giving, they were truly, ecstatically thankful for the opportunities to give and serve. They cooked, they cleaned, they watched out over my two-year-old and my other children with the patience and forbearance of saints. They tolerated my positively horrible attempts to speak and master (yeah right!) Chinese, and actually found humor in my abuse of the divine rituals. I am convinced that the Maitreya Buddha has a great sense of humor. Every time I thought they were at the absolute end of the rope, they had more of everything, and they held back nothing. We initiated 13 people the day of the dedication. I saw what it meant to be a Tao Cultivator. I thought I had the ability to give, I believed that my family and I did an adequate job there. I had much to learn. I still have much more to learn. At the end of the day, I could only gaze on in absolute amazement at the wonder that had unfolded before me.

These remarkable people flew in at 6:00 in the morning on Saturday, worked all day, visited my humble Tai Chi school, participated in the class, prepared lunch for my family, went shopping for the balance of our needs for the dedication, and did not stop until late in the afternoon. They were up and working again by 7:00 in the morning Sunday, where they did the whole thing over again, and added three initiation rituals and all of the dedication rituals plus a couple of private rituals, a tremendous teaching discussion AND a vegetarian feast for 20. They were all still smiling, and watching children. Their patience in instructing me was boundless.

As a final note but by no means a small note, everything was done out of their own personal funds. The temple fixtures are precious, expensive, and, had to be shipped cross country via truck. In American terms, it was a bunch of expense. Every penny was contributed by the temple masters and members.

Can anyone do this? Yes. With the proper intent, the right heart, a lot of time, a serious and reverent mind and heart, yes. Why would a person not want to do this? If one would wear the label "Tao cultivator" then why would that person not put down the ways and means of this existence, and put on Buddha nature? How can one who claims the Great Tao, not align himself or herself with the authentic tradition and discipline?

I now say to all who read this: ask not "Bill, why do you want to do this?" but rather ask, how is it that you do not? I have seen, with my own eyes, people who live by and demonstrate that which they teach. To claim the Tao without this knowledge and wisdom is to never know what the Great Tao truly is!

On Opening the Shrine (Part II) by Bill Bunting

What is the true Buddha nature? What is the true self? How do we recognize this ethereal personage bound somewhere beyond our ego self? The answer, practice.

Lao Tzu tells us that when a wise student hears Tao, he makes it a part of their life, they practice the principles and pay close attention to every word and the instruction of the masters. When an average student hears Tao, maybe he practices, maybe not, and since little is invested, little is gained. When a fool hears Tao, he laughs at it heartily, and with no practice comes no benefit. This should not be a surprising interpretation to anyone who know the Tao Te Ching.

How is it we know what and how to practice? We should rightfully learn from the example of the sages, the Great Masters, our masters at the temple, and those whose understanding surpasses our own. We should study diligently and make our every thought about becoming fully unified with the Great Tao. Our every action, our every breath should convey to all who see us, hear us, or interact with us in any way, that our path is Tao and our way peace, tranquility, oneness and profound respect for every living thing.

I know with no doubt at all that the group of people who gathered in my home to dedicate a shrine in the tradition of the I-Kuan Tao were not always the people I met at that time. I’m very sure that like myself, each of them had walked a path that brought them to that day and time. Each of them had a life that at one time did not include the Great Tao, in some cases, perhaps a life that openly resisted this great truth. Some may have had many life problems, illness, abuse, poverty, death in the family, emotional strife, relationship problems, the list can go on literally without limit. Interestingly enough, all that proves is that each and every one, was and is human, just like the rest of us. Something changed them, something powerful changed them all, just like it changed me, and continues to change me.

If we would one day overcome the ego self and bring forth the true Buddha nature, it is essential that we put into practice the principles taught us by the sages and masters. It is necessary at every turn to seek out opportunities to give of ourselves, our time, our resources, whatever is required of us without grumbling or complaining, in fact, we must meet those tasks with effortless joy and boundless energy. We should feel compelled to gather together to support each other, and mutually do our best to bring an end to the cycles of birth, death, and re-birth that plague humanity, it is our divine responsibility. It also is our divine responsibility to ensure that no soul is excluded from having the opportunity to know and embrace the truth. The mere appearance of differences between people must be seen for what it is, an illusion. The appearance of appearances must be seen for being the same illusion. Fat, short, skinny, blind, wheelchair bound, black, red, white, polka dotted or striped, everyone is welcome because the differences don’t really exist. In short, we must learn to give genuinely, and live without separation. Who among us is capable of setting such an example? Well, I believe I personally know several such people.

Master Chen exemplifies these principles from the very core of his being, and radiates his tremendous peace and presence to everyone who meets him. When I think of him, the picture is that of the quiet power of a very deep river, always moving but seemingly completely still. His ability to bring understanding and tranquility to complete chaos was demonstrated time and again in my home. Tolerance and compassion, and boundless joy mark this man as surely as his appearance. He carries himself in a floating elegant effortless fashion, and yet is as close to the earth as the flowers. His example is an inspiration to me every minute of every day, as I watched him nearly float through a crowd of Westerners who no more understood the Tao than the Chinese language, he was eloquent and articulate, eminently patient and kind, as gentle as the spring breeze but possessing tremendous inner strength and power. Here is a man whose friend and ally is the Great Tao.

How does he do all of this? He keeps the rituals, performs his meditations faithfully, he seeks out opportunities to give, in service, in resources, in time, in any way he can. He seeks out opportunities to share the Tao, and expresses himself with sheer joy. It is obvious to everyone without question that his way and path is Tao and no other. But his path came at some cost, discipline, education, choosing a way of peace, choosing to embrace people that perhaps were not as embraceable as others, choosing to show compassion when ignoring others would have been easier, choosing to help even if helping meant sacrifice. Over time, the choices became nature and the nature revealed itself in this remarkable man. This was not an accident.

Master William is a man full of enthusiasm and energy. Every obstacle is merely an opportunity to excel, every chasm of separation only a reason to build a bridge of understanding. His joy knows no limit, his patience is inexhaustible, his ability to move with the winds of change is effortless and graceful. When I think of people who genuinely desire to give, my mind’s eye pictures Master William. Master William was instrumental in making sure that all of the fixtures of the shrine were delivered to Indiana in one piece. That single simple sentence resulted in a tremendous amount of hard physical work, and a logistical nightmare of gathering packing wrapping and shipping. The crate that the fixtures arrived in was a five hundred and fifty pound work of art. Everything was meticulously packaged and arrived beautifully. This may not sound like a big accomplishment, but please take note, the items in this box are rare, some are irreplaceable, and all are priceless. The expense and labor involved in making this happen was truly ponderous in scale. In addition, Master William provided to the temples the ability to connect the shrines via broadband communications. Through his efforts, the infant shrine in Indianapolis has an umbilical to its mother shrine and the wonderful knowledge of its masters and teachers. I am positive that Master William’s contributions extend much further than what I will ever know, and yet he shoulders this awesome responsibility with a quiet smiling face that beams with radiant joy and contentment and peace, ever ready to sit down and share his wisdom and knowledge of the Tao. This is an example worthy of following, a life worth emulating. This was also not an accident.

On Opening the Shrine (Part III) by Bill Bunting

Derek Lin is my brother, I think of him like my own flesh and blood family. Without his support, guidance, nurturing, and recommendation, none of what I have written here would have been possible. Before we ever met in person there was a bond between us born in the Great Tao that descended from heaven and permeated our beings. His knowledge of the Tao is unsurpassed in any person I have met to date. His ability to share this vast reservoir of knowledge is combined with a tremendous nearly singular gift of making the ethereal and mystical, real and tangible, to the western culture where very frequently there are no words to describe what the Chinese masters have said. It is a difficult and often thankless task that far too often falls on deaf ears and hard hearts. Over time we have gotten to know each other well and the more I know Derek the more I am convinced that his source, his well is the Great Tao. Like the masters, his energy is boundless, his ability to pour himself out like water is without boundaries or limits I have not seen the end of his knowledge or his ability to give.

When the shrine was dedicated, Derek presented a lesson, geared to the Western mindset that led thirteen people to be initiated, none of whom had heard anything of the I-Kuan Tao except from me. The power of his words, the conviction of his faith and knowledge, the joy in his voice and sparkle in his eye as he speaks, the unquestionable compassion for the people he speaks to all demonstrate a life rooted in the Great Tao that springs forth from within him and water and nourish every heart he touches.

As we work together technologically, I have had many opportunities to watch the way he redirects conflict and handles the varying opinions and ways of people, how he brings peace to those who want a fight, and refocuses those who have become confused. I have come to Derek several times and have come to trust him as a confidant, mentor and dear friend and brother. His hallmarks of honesty, integrity, forthrightness, faithfulness, wisdom, compassion and respect are truly worthy of emulation.

These are only three examples of a spirit that pervades I-Kuan Tao. If one were to approach any of these people and ask them, they would each say they are nothing special, that they don’t do anything difficult or special. They would be telling the truth. For each of them, despite life’s challenges, which we all face, they have chosen a life of self discipline, self control, humility, giving without expectation, sharing without limitation, studying and learning voraciously, keeping the rituals in there hearts homes and minds, in short, bringing forth their respective Buddha natures in this lifetime in this place for the benefit of others. None of these wonderful people and many others whom I have not written about yet, does these things accidentally. A life lived in this way is a day to day, sometimes second to second choice based in the absolute knowledge that this way is the way of truth.

There is no thought given about who they will share this great truth with, they share it with everyone. I AM the proof. For those of you who don’t know me, I’m an enormous American. I don’t speak Chinese very well, and that’s being very kind. I’m not what one would consider attractive, I’m not wealthy, in fact, in every way I’m pretty plain. In my heart though, exists the passion for the discovery of the truth, and the strong desire to share that truth and apply those principles in my life and help others do the same thing. That was all that was required of me. In many circles, it would have been reasonable, in fact practically expected to hear “He’s not Chinese, how could he possibly do this?” No such words were ever spoken. Instead the group from the temple made videos for me to watch with the rituals recorded so I could see and hear and practice. It was remarkable. Everyone, the young, old, attractive and plain, men, women and children all were welcomed, genuinely, lovingly, gently welcomed. Every person was valued and treated with attention and compassion and taught with wisdom and joy. It was a wonder to see and a blessing to be a part of. We all could have been on the South Pole, and if there had been people there it would have been no different.

Nothing that I have written about here came about by accident. Each of these wonderful people and many, many others have done this by choice and hard work that led to effortless grace. It is just so with any discipline. Mastering Tai-Chi, painting, music, gardening or anything else requires self discipline, self control, focus, education, practice, more than a few mistakes, and an unquenchable desire to succeed.

What better practice could we put ourselves into than those of compassion, wisdom, tolerance, giving, humility, respect for every living thing, forgiveness, meditation, peace, and harmony? What else could be more worthy of our attention and practice? What else would produce such tremendous benefit for ourselves and others? What else has the potential to end the cycle of birth and death and rebirth? Each of us can choose, either to live an accident, or to live the way of peace that is the Tao.